The Theory of the Leisure Class Thorstein Veblen (best contemporary novels txt) 📖

the mechanical industries. In a general way, one does not, at the present time, look for a blameless filial piety among those classes whose employment approaches that of the engineer and the mechanician. These mechanical employments are in a degree a modern fact. The handicraftsmen of earlier times, who served an industrial end of a character similar to that now served by the mechanician, were not similarly refractory under the discipline of devoutness. The habitual activity of the men engaged in these branches of industry has greatly changed, as regards its intellectual discipline, since the modern industrial processes have come into vogue; and the discipline to which the mechanician is exposed in his daily employment affects the methods and standards of his thinking also on topics which lie outside his everyday work. Familiarity with the highly organized and highly impersonal industrial processes of the present acts to derange the animistic habits of thought. The workman’s office is becoming more and more exclusively that of discretion and supervision in a process of mechanical, dispassionate sequences. So long as the individual is the chief and typical prime mover in the process; so long as the obtrusive feature of the industrial process is the dexterity and force of the individual handicraftsman; so long the habit of interpreting phenomena in terms of personal motive and propensity suffers no such considerable and consistent derangement through facts as to lead to its elimination. But under the later developed industrial processes, when the prime movers and the contrivances through which they work are of an impersonal, non-individual character, the grounds of generalization habitually present in the workman’s mind and the point of view from which he habitually apprehends phenomena is an enforced cognizance of matter-of-fact sequence. The result, so far as concerts the workman’s life of faith, is a proclivity to undevout scepticism.

It appears, then, that the devout habit of mind attains its best development under a relatively archaic culture; the term “devout” being of course here used in its anthropological sense simply, and not as implying anything with respect to the spiritual attitude so characterized, beyond the fact of a proneness to devout observances. It appears also that this devout attitude marks a type of human nature which is more in consonance with the predatory mode of life than with the later-developed, more consistently and organically industrial life process of the community. It is in large measure an expression of the archaic habitual sense of personal status⁠—the relation of mastery and subservience⁠—and it therefore fits into the industrial scheme of the predatory and the quasi-peaceable culture, but does not fit into the industrial scheme of the present. It also appears that this habit persists with greatest tenacity among those classes in the modern communities whose everyday life is most remote from the mechanical processes of industry and which are the most conservative also in other respects; while for those classes that are habitually in immediate contact with modern industrial processes, and whose habits of thought are therefore exposed to the constraining force of technological necessities, that animistic interpretation of phenomena and that respect of persons on which devout observance proceeds are in process of obsolescence. And also⁠—as bearing especially on the present discussion⁠—it appears that the devout habit to some extent progressively gains in scope and elaboration among those classes in the modern communities to whom wealth and leisure accrue in the most pronounced degree. In this as in other relations, the institution of a leisure class acts to conserve, and even to rehabilitate, that archaic type of human nature and those elements of the archaic culture which the industrial evolution of society in its later stages acts to eliminate.

XII Survivals of the Non-Invidious Interests

In an increasing proportion as time goes on, the anthropomorphic cult, with its code of devout observations, suffers a progressive disintegration through the stress of economic exigencies and the decay of the system of status. As this disintegration proceeds, there come to be associated and blended with the devout attitude certain other motives and impulses that are not always of an anthropomorphic origin, nor traceable to the habit of personal subservience. Not all of these subsidiary impulses that blend with the habit of devoutness in the later devotional life are altogether congruous with the devout attitude or with the anthropomorphic apprehension of the sequence of phenomena. The origin being not the same, their action upon the scheme of devout life is also not in the same direction. In many ways they traverse the underlying norm of subservience or vicarious life to which the code of devout observations and the ecclesiastical and sacerdotal institutions are to be traced as their substantial basis. Through the presence of these alien motives the social and industrial regime of status gradually disintegrates, and the canon of personal subservience loses the support derived from an unbroken tradition. Extraneous habits and proclivities encroach upon the field of action occupied by this canon, and it presently comes about that the ecclesiastical and sacerdotal structures are partially converted to other uses, in some measure alien to the purposes of the scheme of devout life as it stood in the days of the most vigorous and characteristic development of the priesthood.

Among these alien motives which affect the devout scheme in its later growth, may be mentioned the motives of charity and of social good-fellowship, or conviviality; or, in more general terms, the various expressions of the sense of human solidarity and sympathy. It may be added that these extraneous uses of the ecclesiastical structure contribute materially to its survival in name and form even among people who may be ready to give up the substance of it. A still more characteristic and more pervasive alien element in the motives which have gone to formally uphold the scheme of devout life is that non-reverent sense of aesthetic congruity with the environment, which is left as a residue of the latter-day act of worship after elimination of its